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ARISTOTLE POLITICS BK II CH 3 1261B

"that which is common to the greatest number has the least care bestowed upon it. Every one thinks chiefly of his own, hardly at all of the common interest; and only when he is himself concerned as an individual. For besides other considerations, everybody is more inclined to neglect the duty which he expects another to fulfill"

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The Rev. Billy Graham became known as "America's pastor" by refusing to pick a political side while reaching out to other religious leaders and invoking "the Lord" rather than Jesus. But his son, the Rev. Franklin Graham, isn't practicing what his father preached.

The Swiss government's financial regulatory authority - FINMA, just released official guidelines to regulate certain initial coin offerings (ICOs). The move will help recognize cryptocurrencies as part of the financial system of the country. While other nations have been largely skeptical of cryptocurrencies, with some even placing bans on them; Switzer […]

BANGALORE: Begur, a village off the Bangalore-Hosur highway, has seen rapid growth in the past few years thanks to its proximity to IT companies in Electronics City. Property values have multiplied, with residential layouts, high-rise apartments and malls coming up near the once-sparsely populated village. The proposed Metro connectivity heralds further prospects for the region.

Amid all this development lies neglected in theheart of the village a precious inscription stone, said to over 1,000 years old. It bears the earliest reference to the name ‘Bengaluru’.

The stone, dating back to around 890 AD, was found at the Parvathi Nageshwara temple. Written in Halegannada (ancient Kannada), it mentions ‘Bengaluru Kadana’ (battle of Bengaluru) that took place between the Gangas (Jains) and the Nolambas (Shaivites).

When the Nolamba army attacked Begur, the Ganga administrator Nagattara was killed in the battle. It was a significant turning point in the history of Bangalore, as it led to the eventual decline of Jain kings and the rise of the Shaivites. Thereafter, Shaiva settlements and temples came up in Bangalore, including the famous Someshawara temple in Ulsoor, according to SK Aruni, deputy director, Indian Council of Historical Research (ICHR), Bangalore Regional Centre.

The inscription seems to refute the popular ‘Benda Kalooru’ theory behind the origin of the name ‘Bengaluru.’ While the boiled beans anecdote relates to Hoysala king Veera Ballala’s regime in 1120 AD, and modern Bangalore was built by Kempegowda I in the 1530s. But the Begur inscription indicates that a settlement called ‘Bengaluru’ existed much before that, as early as 890 AD.

This has been recorded in the ‘Epigraphia of Carnatica,’ compiled by the Mysore archaeological department. Even though the Begur stone was identified and recorded in 1915 itself, no efforts have been made to preserve it. It lies against a compound wall in the Parvathi Nageshwara temple. Several other stones (veeragallus) are lying along beside, cracked in two pieces, echoing the tales of battles bygone.

“Some pillars inside the ancient temple are gradually sliding and caving in. The government should take immediate steps to preserve the temple and the monuments,” said Venkatesh, a villager who is also a member of the Rajagopura Construction Committee. The committee, formed by locals, raises funds from devotees and is building four Rajagopuras (high towers) around the temple. The construction in the premises poses further threat to the inscription. There should be care taken that the new concrete cement towers don’t ruin the beauty of the temple.

My earliest memory of Sringeri goes back to my childhood, when I was probably five years old. It starts with an old black-and-white photograph, with me in ponytails standing next to my grandparents, against the backdrop of the temples at Sringeri Mutt. It was probably around the same time, I had heard about the story of Sringeri, narrated by my mother and she never tires of telling me the story again and again even today.

More than twelve centuries ago, Hindu seer and exponent of Advaita philosophy, Ādi Śaṅkarācārya had come to Sringeri. He saw an unusual sight on the banks of the Tunga that made him realize that this place was sacred. A cobra was seen spreading out its hood over a pregnant frog protecting it from the scorching sun. He was struck by the sanctity of the area which could bring two enemies together and infuse love between them. The acharya went on to establish his very first Mutt here and dedicated it to Goddess Saraswati. He had invoked the deity and had consecrated an idol of her, which was initially made of sandalwood. He later established the guru-shishya tradition that follows till date, as pilgrims visit the town to seek the blessings of the current Shankaracharya, Jagadguru Bharati Tirtha Swamigal.

Sringeri

As a child, I had made several trips to Sringeri and slowly the word ‘spiritual’ seemed to become synonymous with the place. The journey was long and arduous then. We used to drive down to Bangalore from Chennai and then take the long route via Tumkur and Arsikere to reach Hassan and then Chikmagalur. The winding roads of Malenadu painted a carpet of green coffee estates as we continued our journey to Sringeri from the hills. Sometimes, we used to take the picturesque Agumbe route, just to take in the views of the forests and sunsets. And every time, I used to lose myself in the journey.

Even today, I am lost as I drive through Malenadu, drenched in monsoons. Sringeri brings to the mind images of the long roads snaking across the green mountains, the heavy rains and squalls, the richly carved temples, the fish swimming in the serene Tunga, the rhythmic chanting from the various rituals and the bisi bisi saaru (rasam) on a rainy day.

My first stop in Sringeri is always at the banks of the River Tunga. Sitting on the steps and watching the fish nibble at the feet of people who are performing their evening rituals, I take in the scene. The sun lights the scales as they whisk their fins in and out of water. The forests border the banks of the river, while two temple elephants cross over to the other bank on the bridge.

The temples are not crowded. I stop by at the Sharadamba temple adorned with massive sculptures. It was reconstructed in the South Indian Dravidian style, after the earlier wooden temple had given way. After visiting several smaller temple complexes dedicated to various deities like Malayala Brahma,Torana Ganapathi, Kodandarama, Janardhana, Subramanya and other guardian gods and goddesses, I enter my favourite shrine – the Vidyashankara Temple, standing tall at the entrance to the river, Tunga.

Standing in awe and gazing at every sculpture on the outer walls, I watch the sun shine on them. The twelve zodiac signs are carved on the pillars and it is indeed an architectural marvel in stone, a fusion between Hoysala, Vijayanagara and Chalukya styles in the 14th century. Dedicated to deities, Vidya Ganapati, Vidyashankara, Durga and the Trimurtis , it was built by pontiff Bharati Krishna Tirtha Acharya, as a tribute to his Guru, the 10th Acharya, Vidyatirtha. Another temple is said to be buried beneath this temple and there is a story around it.

Vidyatirtha was the reigning acharya in the 13th century when two brothers from Ekasilanagaram or today’s Warangal came to meet him. Vidyatirtha wanted to meditate and he explained to one of the brothers Bharati Krishna Tirtha not to disturb him for twelve years.

An underground chamber was excavated near the bank of the river where the seer meditated and instructed that the door remained closed for twelve years .After three years, when the pontiff was away, the attendants out of curiosity opened the chamber only to see that the body was replaced by a linga.

Bharati Krishna Tirtha then received a divine message from his Guru to build the Vidyashankara Temple near the river. He later became the next Jagadguru and was followed by his brother, Vidyaranya, the founder of the Vijayanagara Empire and the Guru to the brothers, Harihara (Hakka) and Bukka.

The connection between Hampi and Sringeri is something I learnt afresh here. It is believed that the seer Sri Vidyaranya was meditating on Matanga Hill in modern day Hampi, when he met two brothers, Harihara and Bukka. Under his guidance, the brothers built a new capital, Vidyanagara and designed it in the form of a chakra with the Virupaksha Temple in the centre and nine gates surrounding it. The town soon became known as Vijaynagara or victory as the brothers established a new dynasty by defeating Delhi Sultans and the various rebelling feudatories.

It was already night fall as the stars came out and the moonlight drenched the waters of the Tunga. Hordes of devotees were crossing the bridge to reach the other side of the bank in time for the night puja of the Chandramouleshwara Temple, performed by the Shankaracharya. It is a surreal like experience as one crosses the Tunga on a star lit night and walks across rich vegetation in silence , listening to the crickets ,enters the portals of the shrine as the invigorating chants fill the air and vibrates across the river. It is at the moment, I truly grasp the meaning of spiritual.

Nestled amidst two hills, Vindhyagiri and Chandragiri, is the picturesque town of Shravanabelagola. It has been one of the prime pilgrimage destinations in Jainism for more than 2,000 years. The statue of Gomateshwara or Bahubali is the main attraction. Carved elegantly, it is one of the architectural marvels of the world and happens to be the world’s largest monolithic sculpture. Shravanabelagola also enshrines a number of Jain temples (called Bastis or Basadis). This destination is situated about 50 km south-east of Channarayapatna in Hassan district of Karnataka State. Text and photos by ANANTH V RAO

ABOUT THE PHOTOGRAPHER:ANANTH V RAO is an engineer by profession and a hobbyist photographer with a passion for picturing architectural grandeur as well as nature and wildlife. He was born and brought up in Hassan, Karnataka, a place known for its culture and heritage. He lives in Bangalore.

Shravanabelagola got its name from the pond in the image. This pond is located between the hills Vindhyagiri and Chandragiri. Belagola translates to a white pond in Kannada and Shravana translates to Jain monk or ascetic.

A view of Vindhyagiri, the larger of the two hills.

The shrine of Vadegal Basadi got its name from the stone props placed against the basement. This is the only ‘Trikoota’ (triple-shrine) temple at Shravanabelagola. The three sanctums house the idols of Thirthankaras (Jain renunciates) carved in schist. This temple dates back to the 14th century and is known as Trikoota Basadi in literary works.

Tyagada Kamba. ‘Tyaga’ in Kannada translates to sacrifice and ‘kamba” translates to pillar. This pillar was erected probably in the tenth century by the then minister Chavundaraya. He distributed gifts to the poor and needy near this pillar and hence the pillar got the name ‘Tyagada Kamba’. It is also said that Chavundaraya renounced his worldly possessions and his life near this pillar. The floral scrolls in bold lines on the pillar bring out the best of the Ganga dynasty’s workmanship.

Gullakayajji or ‘the granny holding the eggplant’ is a five-feet-tall statue that stands opposite to the statue of Gomateshwara. The story goes that when Chavundaraya arranged for the Mahamastakabhisheka – a festival held every 12 years when, among other rituals, the gigantic idol is consecrated with milk — the milk did not descend lower than the thighs of the statue. Upon the order of his guru, Chavundaraya used the milk brought by Gullakayajji in the eggplant and performed the abhisheka.

Entrance to the Gomateshwara statue enclosure.

The index finger of the statue’s left hand is slightly shorter in length. Some say it was deliberately done to show that the statue was actually man-made, and not a divine creation. Another speculation is that the sculptor might have done it to show that nobody is perfect.

A Jain sadhvi meditates at the lotus feet of Gomateshwara.

A scenic view of Chandragiri Hill, which got its name from the Mauryan emperor Chandragupta Maurya, who stayed here, served and followed the path of his spiritual guru, Acharya Bhadrabahu, the eighth in the lineage of the 24 Thirthankaras.

Entrance to the temple complex at Chandragiri.

View of the temple complex at Chandragiri. There are a total of 14 Basadis on Chandragiri and a cave where Bhadrabahu stayed and meditated.

The over 800 inscriptions on Vindhyagiri and Chandragiri hills are carefully protected. The first inscriptions on Chandragiri are the signatures of Chavundaraya and of the Kannada poet Ranna.

Regular worship services are held at the Gomateshwara statue in Shravanabelagola.

The beautiful temples of Bali

The Indonesian island of Bali is home to the majority of the country’s Hindus. Balinese Hinduism is characterized by the worship of the supreme god Acintya, along with the trinity in Brahma, Vishnu and Shiva. The art and ritual of the Balinese Hindus trace back to influences from the 4th century when Hinduism reached the island’s shores. Balinese temples are ornate, beautiful and situated in visually stunning locales. LAKSHMI SHARATH traipses through Bali and returns with these breathtaking picture postcards.

Note from the Admin : – Please include Bali and Thailand as well to the glorious era of the Hindu Empire with strikingly similar architecture across the landmass as well as extremely similar mythological stories and lore of the same group of Gods who were worshiped and revered across the region as well, during the yesteryears of old.

If you think India has many shrines, think again. In Bali, Indonesia’s Hindu island, there are temples everywhere – in streets, atop mountains, clinging to cliffs, on the seashore, and in the courtyard of every home.

The Mother Besakih temple is one of the most important temples in Bali. It is located atop Mount Agung. It is not just one shrine but a cluster of 20 temples overlooking the villages and the green slopes of the mountain. Balinese believe that the good spirits along with their deities reside here and the shrines resemble houses built for them.

Goa, I learned, is pronounced “Guha” as in many Indian languages. It refers to a 1,000-year-old cave excavated here that houses the Hindu trinity of gods and Ganesha, whom the Balinese know as “Gajah” (as in elephant). The 11th century site, called Lwa Gajah, was not discovered until the 1950s and was believed to be a sanctuary of a Buddhist monk. Carved images of the Buddha and smaller shrines and a step-well dot the green landscape here.

Bali’s shrines are often located in the most exotic landscapes. This is Pura Uluwatu right atop the cliff. The scenery is breathtaking as you climb uphill through a small forested area patrolled by boisterous monkeys.

Pura Taman Ayun, literally “beautiful garden”, is the shrine of the royalty in Bali. Built in the 17th century, this temple in Mengwi, south Bali, is believed to house the ancestors of the royal dynasty and their family deities.

The sounds of performances fill the air as you walk into any of these temples. Wayang or shadow puppetry, the Kecak or fire-dance, and various other local dances like Barong, Legong and Pendet are some of the art forms to experience while you visit these shrines.

No trip is complete without a glimpse of the spectacular sunset in Tanah Lot temple, a tourist magnet located on a rocky oceanic island. The 15th century shrine, dedicated to the sea spirits, was built under the direction of a priest and is believed to be guarded by snakes.

Wait, don’t go back after visiting Angkor Wat. LAKSHMI SHARATH recommends five other breathtaking temples to see in Siem Reap

Note from the Admin : – Remember Cambodia, Laos, Myanmar(Burma), Indonesia, Sumatra, Borneo, Papau New Guinea, Malaysia, Vietnam, Australia and the entire archipelago of the Philipines, all belonged to one large landmass of Oceania and Austra-lasia formerly known as Lemuria and where along with the main region of the Indian Sub-Continent of India, Pakistan, Bangladesh and Sri Lanka along with southern regions of Afghanistan or the North Western Frontier Provinces such as Sindh and Baluchistan were all part of a flourishing and glorious Hindu Empire. Their remnants today have been weathered away by winds, floods and erosions leaving only glimpses of what one could term as the closest of the Pre Antediluvian civilizations of our forgotten past to a state of supreme Utopia.

Thought Angkor Wat was synonymous with Siem Reap? Think again. Once you are done with the sunrise and sunset and the tour of Angkor Wat, do not head back to the next destination in Cambodia. Buy yourself a three-day Angkor pass and visit other marvelous temples and you will find a slice of ancient civilization waiting for you.

The gates of the fortified town Angkor Thom opens into a different world and Bayon would probably be your first stop. Like the faces that greet you at the gate, Bayon is carved with them as the towers give the impression of a mountain with small peaks. Built in the 12th and 13th centuries, this was the state temple of the ancient rulers. You will need at least a couple of hours to see this enormous temple complex. Spare some time to wander around the town of Angkor Thom. This is my favorite temple in Siem Reap.

You would probably remember this temple for the Angelina Jolie film Tomb Raider. As I walked around Ta Prohm, it was amidst a restoration process assisted by the Indian government. The trees, their long serpentine roots and sturdy trunks, beckon you here. The eyes follow them as they mysteriously curl around a boulder and add an element of wildness to a sculpture. It was believed to have been a temple monastery. Ta Prohm leaves you breathless as you watch the elements of nature and art create wild magic in front of you.

Preah Khan is another masterpiece that literally opens into a different world as you enter the portals of the temple. It was believed to have been a Buddhist university as well. The trees add a different dimension to the sculptures as you see them growing on the walls of the temple, almost holding onto them.

Banteay Srei is probably the smallest of the temples here and it is also one of the furthest from the Angkor complex. Carved in sandstone, this temple’s name I am told literally means Citadel of Women in reference to its beauty. The journey will take you about an hour, but it is worth spending every minute here.

The guides and the tuk tuk guys will highly recommend Pre Rup for the sunset and I found it rather quiet compared to the other sunset points This state temple is built a few kilometers away from Angkor town and stands on the way to Banteay Srei. The towers, built in laterite, sandstone and brick, glow in the evening sun as we spend a few quiet moments before returning to Siem Reap.

Five is a rather small number when it comes to the temples of Angkor and the monuments around Siem Reap. If you have more time, do check out the Roluos Group of temples – Bakong is beautiful ; or visit Kbal Spein or Kulen Mountains to see the River of thousand Shiva lingas – small stone carvings on the bed of the Siem Reap river.

Hampi, the medieval capital of the Vijayanagara Empire (14th to 16th century AD), is now listed as a UNESCO World Heritage Site. Its boulder-strewn hills, stunning jewel-box temples and the Tungabhadra River that runs among them make Hampi spectacular. Stories abound in every nook and corner, making this land of ancient legends a photographer’s playbook. The little town attracts tourists in droves, and the fact that almost everything is in ruins doesn’t seem to matter at all; in fact, it only adds to Hampi’s charisma. Strolling through the ancient markets and temples can throw you in a time-warp, says photographer, traveler and wildlife enthusiast RADHA RANGARAJAN as she shares these telling images that tempt you to clamber onto the roof of a bus and head to Hampi.

Photographer, traveler and wildlife enthusiast RADHA RANGARAJAN loves to wander, camera in tow. An aesthete, her forte is creative and offbeat compositions. Radha has presented her images in many forums and publications. Faces intrigue her and she loves to tell stories through her photographs. Birds, butterflies, leaves and shafts of light fuel her imagination. Besides nature and wildlife photography, she enjoys traveling and making images of people and places. Enjoy more of her work at her blog.

The Virupaksha temple is one of the most recognized structures in Hampi. Located at the Hampi Bazaar, it has an iconic 160-foot tall ‘gopuram’ or tower at its entrance. This temple is dedicated to Lord Shiva. Though the city was destroyed in 1565, worship in the temple has persisted over the centuries.

Hampi attracts a wide variety of people – backpackers, pilgrims, tourists, history enthusiasts, photographers… The locals add to this wonderful mix and what you get is a very intriguing array of faces. Sit on a step by the Hampi Bazaar or walk around the temples for some absorbing people-watching.

An Indian Nightjar sits pretty by the side of the road. Hampi’s birdlife is very rich. Hoopoes, Sirkeer Malkohas, Indian Eagle Owls, Yellow Wattled Lapwings and Painted Spurfowls are some of the species one can sight in and around the town.

A threatened species like the Yellow Throated Bulbul or our friendly neighborhood Green Bee Eater, they are all around. Matanga Hill is probably the best place to sight the very shy Yellow Throated Bulbuls. Watch out for groups of them flying from tree to tree, twittering all along.

On an evening at Hampi, turn left into the narrow lane at the entrance of the Virupaksha temple. A short walk up Hemakuta hill sets you up to witness a memorable sunset.

One of the best sunset spots in Hampi, Hemakuta Hill attracts a lot of people in the evening. Get there early, choose a good vantage point and settle down for an evening you won’t forget for a long time.

The early bird gets the best sunrise! A steep climb up the Matanga Hill before the break of dawn can give you one of the best sunrise experiences of your life. With a rocky landscape on one side with a view of the Achyuta Raya temple and the river on the other side, the rising sun has a beautiful canvas to paint. It is advisable to take an experienced guide along if you want to walk up the hill before dawn.

While the sun rises, the early morning mist fights a losing battle and eases away, revealing a breathtaking view of the hills on the far right of the Matanga hill. Green fields at the banks of the Tungabhadra River and a lone ‘mantapa’ on a rock complete this view.

The ruins of the Achyuta Raya temple look so serene and beautiful that one can only wonder how grand the temple must have looked 500 years ago. It rests at the foot of the Matanga hill. This is the pillared ‘Mahamantapa’ and two of the three ‘Mahadwaras’ in the temple complex.

A ‘Kalyana Mantapa’ – a marriage hall for the annual wedding ceremony of God and Goddess – is at the northwest corner of the Achyuta Raya temple. Beautiful stone carvings adorn stunning, tall pillars in the Mantapa. When light seeps through the hall, it is a sight to behold.

A market street, or what is also known as the courtesan’s street, leads to the Achyuta Raya temple. The ruins add to the serenity of the place. Also, the street and the temple are hidden snug behind Matanga hill and attract fewer tourists than the rest of the temples.

Intricate stone carvings of mythical wars, pillars that create music when tapped, massive monolithic pillars and a huge temple yard – the Vijaya Vittala temple is an architectural extravaganza.

Need souvenirs and gifts to remember Hampi? Wander around Hampi Bazaar and you are sure to find trinkets like these, mostly made by local artisans.

Thanks to the iconic stone chariot the Vijaya Vittala temple is the most popular spot in Hampi. This chariot is the emblem of Karnataka Tourism. From the marks on the platform, where the wheels rest, it appears that the wheels were once free to move around the axis. It has and probably will always be the flag-bearer of Hampi’s relics.

From Tunganath, the highest Shiva temple in India, a trail leads up the hill towards the peak of Chandrashila. On a clear day, this unique vantage point offers a panoramic view of the surrounding mountains. This, truly, is Lord Shiva‘s kingdom. This is the second part of the slideshow about Tunganath by Travel Editor BIJOY VENUGOPAL

The peak of Chandrashila, cloaked in fog on this autumn morning, looks out at a panorama of mountains. Chandrashila is 13,000 feet above sea level.

The Tungnath temple has withstood the continuous assault of the elements.

Continuous exposure to wind, rain and snow has left scars.

Shopkeepers and mule drivers make conversation outside the small snack shops, which double as lodges. Most have one or two tiny spare rooms, rented out for the night. Common toilets are available but they are terrifying.

Our room at Devloke Hotel, with a view of the mighty mountains, was not uncomfortable. For safety and warmth, we tucked into our sleeping bags. At night, we heard rats on the roof. Our host Naveen assured us that they were harmless.

Two sadhus joined us at breakfast and began to smoke a chillum, after which the younger of them began to stare at the mist in silence. The elder sadhu proceeded to sew a tunic from a length of sack. They told us that they were on their way to Badrinath, 140 km away by road, on foot. When we expressed our surprise they told us about an old path through the forest that a few sadhus still frequent. We saw them seven days later on the road to Badrinath.

Inspired by the story, we decided to go looking for the trail. From Akashkund, believed to be a source of rivers, a stream meanders downhill towards Chopta.

Along the trail we came across a simple farmer’s hut set in a forest glade beside a brook and with a cucumber vine bursting with bright yellow blossoms.

There were no dangers along the way. We were told to watch out for Himalayan Black Bears but none came to meet us. However, a herd of grazing cows and buffaloes showed interest and we had to hurry on quickly.

We scouted the foothills of Chopta for the ancient pilgrim route. It was a footpath, and most of it was overgrown with vegetation. Yet, remnants of it were still to be seen at this meadow in Dugalbitta.

The pilgrim trail intersects the road at various points and through a lot of hard climbing we were able to return to Chopta to spend the night. From the trail we saw these cattle return home for night.

We made haste and arrived at Tungnath to watch the sunset. The next day, we planned to explore the peak of Chandrashila.

Above Tungnath is a small rocky path leading to a peak called Chandrashila, about 13,000 feet above mean sea level. There are no trees here, only rocks and grassy meadows called bugyals.

The trail offered us fleeting glimpses of the snow-capped peaks of Kedarnath and Chaukhamba but the mist quickly veiled them.

We saw a shape move in the dim light of early dawn. It’s a Monal pheasant, the state bird of Uttarakhand. When it steps into the sun we see its colors — dazzling violet-blue, green and orange. It surely stole the peacock’s thunder.

We climbed for nearly 40 minutes, catching our breath every now and then. Finally, a rusted, wind-battered signboard announced our destination.

For an instant, the mist cleared and we were offered the breathtaking view of Chaukhamba, its four snow-capped crowns gleaming in the morning sun.

Exploring the peak, we came upon stacks of stones arranged in cairns. Someone was already here, and praying hard.

Ahead of us, on the edge of a cliff, a South Korean gentleman aged about 50 meditated on the morning sun. He was shirtless in temperatures that hovered around zero degrees Celsius. Small huddles of chrysanthemum flowers adorned the cairns.

Nearby, his companion collected plastic bags and trash left behind by other tourists. The men said they were here to practice mind control. Every morning, they would climb up to Chandrashila before dawn and wait for sunrise. We were moved beyond words. As we watched, more tourists came by, chatting loudly. One of them was eating a bar of chocolate. He suddenly discovered that his cell phone had received a signal and jubilantly announced it to his two friends. They shouted and laughed for a few moments and then the first chap crushed his chocolate wrapper and dropped it on the ground. As we watched them with embarrassment, the Koreans smiled at us and continued cleaning up the peak.

Tungnath, at 12,073 above mean sea level, is the highest Shiva temple in the world, discounting perhaps the Amarnath Cave shrine near Srinagar, Kashmir, which is situated at an altitude of 12,756 feet. Tungnath is second in importance among the five mountain shrines collectively known as the Panch Kedar. The temple opens for worship after winter snows melt in June and remains open until late October when snowfall cuts off access to the temple. At this time the deity is moved ceremoniously to the Ukhimath, thousands of feet below. Besides its majestic location against a backdrop of cliffs, peaks and snow-clad mountains, Tungnath is also popular with trekkers, who make it a point to witness the sunrise from Chandrashila, a nearby peak at 13,123 feet. To reach Tungnath from Delhi, drive or take an overnight train/ bus to Rishikesh (236 km) and drive/ take a bus to Ukhimath (170 km/ 6 hours). Halt overnight and catch the morning bus for Chopta (17 km/ 1 hour), a roadhead at 9,500 feet. Tungnath is a 4-km trek from here. The nearest airport is Jolly Grant, Dehradun (258 km). This is the first of a two-part series on Tungnath by Travel Editor BIJOY VENUGOPAL

Note from the Admin : – To The Great Lord of all The Lords.

Tungnath, a stately and serene temple dedicated to Lord Shiva, is the second of the five Kedars, the others being Kedarnath, Madhyamaheshwar, Kalpeshwar and Rudranath. The legend behind the temples is rooted in the Mahabharata. It is said that the Pandavas, after the Great War at Kurukshetra, wished to atone for the sins of fratricide and the killing of Brahmins. They were directed to seek the blessings of Lord Shiva. The Lord, however, was in no mood to pardon them as he was angry at the magnitude of their sins. Taking the form of a bull, the Lord hid from the Pandavas at Guptkashi in the Garhwal Himalaya.

The Pandavas caught up with Shiva. Bhima, the second of the brothers, spied a large bull grazing and recognized it as Shiva. He grabbed the bull by its tail and hind legs, but it disappeared into the ground. Later, various parts of the bull reappeared at different locations in the Himalaya.

The sacred bull’s hump appeared in Kedarnath, the arms at Tungnath, the navel and stomach at Madhyamaheshwar, the face at Rudranath and the hair and head at Kalpeshwar. In gratitude, the Pandavas, who were then in the Himalayas en route to their passage to heaven, built temples at each of these locations. It is also believed that some of the bull’s fore portions materialized at the Pashupatinath Temple in Kathmandu, Nepal.

Terraced fields overlook the valley at Ukhimath. The seat of the Omkareshwara Temple, this town is where the idol of Tungnath is worshipped after winter snowfall renders the mountains inaccessible. On clear days the town offers a breathtaking view of the snowcapped Kedarnath peak. The Mandakini River, a tributary of the Ganga, roars in the valley below. Eventually, it joins the Alakananda at Rudraprayag.

A short drive from Ukhimath is Deoriya Tal, a picturesque mountain lake surrounded by forests of oak and chir pine. A heart-stopping view of the four-pronged peak, Chaukhamba, is reflected in the placid waters of the lake. To get to the lake, which occupies a small plateau at about 8,000 feet, trekkers must walk a 2-km uphill trail from Sari.

A picturesque waterfall by the roadside near Ukhimath. Some parts of the road to Sari, a village from where the trek to Deoriya Tal begins, have been taken over by streams and waterfalls. In the monsoon, parts of the road may be washed off completely. Landslides and mudslides also block traffic.

Before motorable roads made these hill shrines accessible within a day from Haridwar, pilgrims traveled on foot from the roadhead at Rudraprayag. Tired of many years of the government turning a deaf ear to their demands for a motorable road, the people of the region went on a hunger strike. The move paid off. Buses were introduced to connect Rudraprayag with the district headquarters at Gopeshwar through Chopta, a picturesque route that skirts the Kedarnath Wildlife Sanctuary where the five temples are located. As a reminder of the protest, these buses are inscribed with the legend “Bhookh Hartal”, Hindi for Hunger Strike.

After visiting Deoriya Tal the previous day, we reached Chopta by the “Bhook Hartal” bus from Ukhimath. The tiny hillside village was cloaked in mist and we were hungry. Unable to see much further we followed our noses to a shack where parathas and instant noodles were cooking. The sign on the modest little eatery promised lots more, but we made do with warmth and passable food.

It looks quiet and peaceful in Chopta but one look at this sleeping Bhotia dog told us another story. Notice the spiked metal collar around its neck – this is intended to prevent leopards from killing it. Leopards are opportunistic hunters and frequently prey on dogs with a bite to the throat. The tough metal collars may be uncomfortable for the dogs but its spiky edges have protected them from many a marauding leopard.

Misty mountains tower over Chopta. After breakfast, we begin the 4 km-climb to Tungnath. The paved trail winds through a tract of dense forest interspersed with alpine meadows, known as bugyals in the Garhwali dialect. Ahead of us, walking in leather slippers and a thin saffron robe was a sadhu. How he defended himself against the punishing elements we do not know. But then again, centuries ago a young saint from Kerala, Adi Sankara, walked these very paths.

Through veils of mist we looked back at the road we had travelled. The oak trees wore shaggy coats of moss and fern. In the peak of winter, the trees will be bare.

Only the hardy, fragrant deodar trees will resist the snow. Their leaves are modified into hard, tough needles and their barks secrete resin that prevents the snow from freezing the sap.

It is the end of the season and most of the shops are deserted, but one teashop offers piping hot ginger chai. It is still early in the morning. As we stood there catching our breath and sipping tea, a red fox appeared out of the hillside and slunk away into the forest before we could bring out our cameras.

Most tourists choose to ride mules to the top but a few nature buffs, like us, prefer to walk the entire distance. However, people like this porter transporting a gas cylinder on his back have no choice.

Finally, we hear bells peal in the distance. And we see the spire of the temple poke out over a sea of mist.

A milestone informs us that we have reached our destination.

Here in the main street leading up to the temple, time takes a backseat. It’s like being back in the Stone Age. The huts have roofs of solid slate, weighed down with rocks. Only the waterproof plastic sheets are a reminder of modern times.

The ruins of shepherds’ huts and old lodges line the main street. Most are uninhabited.

Shops selling materials for puja do brisk business. The flowers, coconuts and incense are brought on muleback from Chopta, where they have arrived after a long journey from the plains.

The priest’s chair is placed invitingly outside the temple but we choose to sit on the cool stones in the small courtyard. The priests of the Tungnath temple are local Brahmins from the village of Maku, a few thousand feet below. In all the other Kedar temples, including Kedarnath, the priests are from Udupi or Kerala, a tradition dating back to Adi Sankara’s reforms.

Thanjavur, 342 km from Chennai and 56 km from Tiruchirapalli, is very much where Tamil Nadu‘s cultural heart beats. And not for nothing is its monumental shrine to Brihadishwara called a Great Living Chola Temple. Built by Raja Raja Chola I in 1011 to commemorate the victory of the Chola dynasty, this magnificent architectural gem has not fallen into ruins like other temples but remains a centre of worship where religious fervor and architectural grandeur coexist as they did centuries ago. Photo-editor AZHAR MOHAMED ALI returns enchanted from Thanjavur to share these captivating images.

Note from the Admin : – You will not find architectural marvels like these in any other part of this world’s surface. These buildings are extremely complicated in conception, architecture and construction. The beings who helped and inspired the great builders of these timeless monuments were higher dimensional beings from far off other worldly civilizations composing of core central worlds of our Galaxy, always bathed in the Rays of the Great Central Sun of the Milky Way Galaxy and therefore not prone to lower dimensional worlds’ entropic energies of degeneration, devastation and decadence in terms of spiritual and genetic substance.

The blueprints were literally inserted as downloads during dream-state and deep sleep in the architect’s head and the construction personnel would also see vast improvements and fluidity in their skill sets as synchronicity during the building phase of such projects and endeavours thereby making the construction perfect and swift.

At an even earlier and more primal period of the Great Civilizations that dawned and flourished on this world’s surface, the projects would be supervised by beings of pure consciousness manifest in material matter substance bodies manifest temporarily and even by ETs from origins mentioned previously, from their spacecraft in the lower atmosphere at the location of these testaments to Our Divine Origins.

Each of these physical buildings are far from just buildings since they are conceived first at the Astral Level and then drawn down to their physical copies by slowing down matter and changing the type of energy inherent in them. Each has multidimensional and multifaceted purposes, connected not only in exact and unnerving accuracy with constellations and the trajectories from which the Divine Rays of the Great Central Sun coincide with the planet’s surface as per the Grand Cycles of Planetary bodies but also match geographically and energetically key energetic nodals and ley line conjunctions of this Planet’s Grid Framework pattern of Sacred Geometry. They were also used to stabilise the rotation of the planet on its axis and its revolution around the Sun itself.

Holographically since Sacred Geometry is constant and recurring in all beings and bodies the Temples were not just places of worship of Higher Celestial beings but helped draw, funnel, refine and stabilize the Cosmic energies bombarding our world constantly and thereby alleviating the Consciousness quotient of the beings who partook in ceremonial, cultural, traditional, spiritual and at a later era of our evolution on this world, religious activities in such places at auspicious times as per planetary alignments and even altered their genetic makeup to hold and sustain more Light itself from our Sun within their bodies and suit the elevation of the Awareness of their Consciousness itself.

Each monument is unique in all factors of location, dimension, purpose and structural integrity and are vastly superior to pyramids and other plane, drab, ugly ziggurats built by more primitive, warlike and technologically oriented civilizations prompted by similar off world beings at later times of our history. These were used more to channel energies for power consumption through crystals and genetically modify a physical body in an inorganic and utmost artificial process gimmicking and mocking an organic Ascension process.

Thanjavur, among India’s most ancient living cities, dates back to the Sangam period. Of the great dynasties that ruled it, the Cholas who built it outshine the rest. The Great Living Chola Temples, which include the Brihadishwara Temple, are located in the region of Thanjavur. The temple was built by Raja Raja Chola I in the first decade of the 11th century.

Part of a UNESCO World Heritage Site, the Brihadishwara Temple at Thanjavur is the largest temple in India and is constructed entirely out of granite. The temple’s tower or vimana is 216 feet high. In 2010, Tamil Nadu Tourism marked the millennial celebrations of the Big Temple.

Temple priests at the Big Temple in Thanjavur. The massive Nandi bull made of smoothened granite stone is sanctified daily.

A view of the temple precincts.

Detail of stone reliefs in the temple precincts.

Sivalingams and idols of secondary deities.

The pillared hall is richly decorated with frescoes.

The Brihadishwara Temple, having stood the test of time for a thousand years, is a model for the enduring grandeur of Chola architecture.

The Tanjore Doll (left), a traditional bobblehead toy that wobbles when moved, is made of baked clay and painted in bright colors.

Handloom silks are one of the chief economic products of the district of Thanjavur. The town also lends its name to the Tanjore Painting, an artistic style unique to this region. The town is also known as the Rice Bowl of Tamil Nadu for its significant contribution to foodgrain production.

Belur, 40 km from Hassan city and 220 km from Bangalore, is in Hassan district of Karnataka state, India. The Chennakeshava temple was built by the Hoysalas under the rule of King Vishnuvardhana in 1117 CE. The deity of this temple is lord Vishnu and the word ‘Chennakeshava’ literally translates to ‘Handsome Vishnu’. Within the temple complex, the Chennakeshava temple is in the centre, facing east, flanked by Kappe Channigaraya temple on its right, and a small Sowmyanayaki temple set slightly back. On its left, set slightly back is the Ranganayaki temple. Two main Sthambhas (pillar) exist here. The pillar facing the main temple, the Garuda sthambha was erected in the Vijayanagara period while the pillar on the right, the Deepasthambha, dates from the Hoysala period.

TEXT AND PHOTOS: ANANTH V RAO

ABOUT THE PHOTOGRAPHER:ANANTH V RAO is an engineer by profession and a hobbyist photographer with a passion for picturing architectural grandeur as well as nature and wildlife. He was born and brought up in Hassan, Karnataka, a place known for its culture and heritage. He lives in Bangalore.

Note from the Admin : – Yet another glorious tribute to the timeless splendour and enchanting beauty of my beloved Motherland.

The Hoysala emblem at the Chennakeshava temple in Belur depicts the fight between the mythical Sala and a tiger, the emblem of the Cholas. Historians and scholars believe it represents King Vishnuvardhana’s victory over the Cholas at Talakad.

The main entrance to the complex is crowned by a Rajagopura built during the days of Vijayanagara empire. The Rajagopura is a five-storey structure comprising idols of Lord Vishnu in different incarnations, as well as erotic idols.

A view of the temple with the flag mast in the foreground.

The Chennakeshava temple is built on a 4.5 feet plinth. The temple, including the plinth, is in the shape of Sri Chakra (star shape), a characteristic feature of Hoysala architecture. Sri Chakra is considered most auspicious in Hindu religion.

Another view of the temple.

A pillared corridor inside the temple complex.

Tourists at the Chennakeshava temple precincts.

Another view of the temple complex.

Lord Garuda, the sacred steed of Vishnu, greets devotees at the portals of the temple.

Note the intricate carving of the sculpture of Garuda, and its harmony with the temple in the background.

The main temple consists of three bottom friezes. The lower frieze depicts charging elephants, which symbolize strength and stability. The middle frieze depicts lions, which symbolize courage and valor. The upper frieze depicts horses, which symbolize speed. No two elephants, lions and horses are alike.

A priest in the temple precincts. Belur is among the few Hoysala temples where regular worship services are held.

Darpana Sundari (lady with mirror) is one of the main attractions in the temple. The intricate carvings include the mirror frame, the tendrils around the lady, and her jewelry. A maid on her right is feeding grapes to a pet monkey.

Shukhabhashini depicts a woman in conversation with a parrot.

The scene is called Gajasura Samhara.Lord Shiva, in one of his furious forms- Gajasura Mardana, is dancing on the head of Gajasura, the elephant demon, and ripping off his skin. Observe the ripped skin above Shiva’s head.

In Hindu mythology, Bhasmasura was an asura or demon who was granted the power that anyone whose head he touched with his hand should burn up and immediately turn into ashes (bhasma). The asura was tricked by the god Vishnu’s only female avatar, the enchantress Mohini to turn himself into ashes. The specialty of this sculpture is that a drop of water from the tip of her right hand would fall on the left breast, then on the tip of the left hand and then on the thumb of the left leg. Such was the brilliance of Hoysala architecture.

Here, a monkey is teasing the lady by pulling her sari. The lady is trying to shoo the monkey off by holding a tendril in her hand.

Tribhangi pose is considered to be humanly impossible in Indian dance forms. Tribhangi consists of three bends in the body; at the neck, waist and knee. The body is oppositely curved at waist and neck which gives it a gentle “S” shape.

The Hoysalas carved the sculptures incorporating the finest of details. In this photo, one can see the care taken and effort put to carve the fingernails to perfection. Their talent for detail and ability to match imagination to sculpture were matchless.

This is a scene from the Mahabharata. Here, Arjuna is piercing the eye of a rotating fish with his bow and arrow by looking at the reflection of the fish in a bowl of oil. He does so to win the hand of Draupadi. Some people say that the bow in this sculpture, which has been destroyed now, would twang when struck.

The Sun Temple in Modhera, Gujarat was built in the early 11th century by King Bhimdev, in dedication to the Hindu Sun-God, Surya. The temple’s magnificent exterior is intricately carved, and designed in such a way that the sun’s rays illuminate the temple’s sanctum at dawn during the equinoxes. Besides the sanctum, the temple has a pradakshina patha and a sabha mandap, as well as a Surya Kund, a massive tank with stunning miniature shrines that adorn its steps. Yahoo! reader DHARTI PATEL, a student of sculpture and art of Gujarat, shares her experience as she visits the temple of Surya.

Note from Admin : – Behold the grandeur, grandness, magnanimity, intricacy, harmonious and holistic architecture and structural materialisation of this revered and renowned architectural masterpiece dedicated to the Higher Forces of Consciousness shaping Our World perpetually.

Temple & Kunda: The Sun Temple at Modhera’s dates back to early 11th century CE and was built by King Bhimdev I in 1026 CE.

Sabha Mandap View South West: The mandapa as usual is peristylar with an octagonal nave covered by a splendidly carved dome.

Sabha Mandap: This hall of religious gatherings is a magnificent pillared hall. It is open from all sides and has 52 intricately carved pillars representing 52 weeks in a year. The carvings depict episodes from the Hindu epics of Ramayan, Mahabharat and Krishna Lila (i.e., story of Lord Krishna).

Toran:Two huge ornamental arches called Torans form a gateway to the Sabha Mandap.

View of the Toran, north to south.

Front view of the Toran.

The exterior of the temple walls have 12 different postures of Aditya, the Sun God, along with eight Dikpals.

The eight Dikpalas are the Guardians of Direction, guarding specific directions of space. They are traditionally represented on the walls and ceilings of Hindu temples.

The inner half occupies the Garbhagriha and the front one the mandapa (hall). The sanctum sanctorum is 11 feet square inside. Between the outer walls of the sanctum sanctorum and that of the temple is the pradakshina marg (the circumambulatory passage). This passage was roofed with flat slabs laid across and carved with rosettes on the undersides and above this, rose the sikhara.

The exterior of the sanctum has many carved images of the Sun God, portrayed as wearing Irani Style Tiara, Long Shoes and Jeweled Belt.

The Surya-kunda, also known as Rama-kunda is rectangular, and measures 176 feet north to south, by 120 feet east to west.

The Suryakund is a fine example of geometry and pattern art. It has108 miniature shrines carved between the steps inside the tank.

There are many terraces and steps leading to the water level. On its sides and corners are various small shrines with the images of gods and goddesses.

The missing Toran Arch: Outside this sabha-mandapa are two pillars of a toran from which the arch is missing. From the toran a flight of steps leads down to the kunda.

In viewing the Modhera temple as a whole the aesthetic sense at once responds to the elegance of its proportions, the entire composition being lit with the living flame of inspiration. But apart from its material beauty, its designer has succeeded in communicating to it an atmosphere of spiritual grace. The temple faces the east to that the rising sun at the equinoxes filters in a golden cadence through its openings, from door way to corridor, past columned vestibules finally to fall on the image in its innermost chamber.